His statement, “able”: this is the fifth condition for Hajj and Umrah to be obligatory. The author did not explain what ability means, but his forthcoming discussion clarifies it. The one who is able is able both financially and physically; such a person must perform Hajj personally. If he is financially unable but physically able, he must perform Hajj himself, because he is able.

For example, he may be among the people of Mecca and able to set out with the people on foot and perform Hajj.

Or he may live far from Mecca and say, “I can walk, serve the people, and eat with them.” In that case, Hajj is obligatory upon him. If, however, he is financially able but physically incapable, Hajj is obligatory upon him by proxy; that is, he must appoint someone to perform Hajj on his behalf—unless his incapacity is of a kind expected to cease, in which case he waits until it ceases.

An example of this is a person who was poor, then grew old and advanced in years, such that he became unable to reach Mecca; then Allah enriched him in this state. We say: Hajj is not obligatory upon him personally in this condition, because he is incapable in a manner not expected to cease. Yet Hajj is obligatory upon him by proxy; that is, he must appoint someone to perform Hajj on his behalf.

If someone were to ask: How can you require him to appoint another person for a bodily act of worship, when the legal principle established by the texts is that there is no obligation in the presence of inability? Allah, Exalted is He, says: “So fear Allah as much as you are able” [al-Taghabun 64:16]. This person is unable to perform Hajj, so how can we require him to appoint someone to perform Hajj on his behalf? Should we not say that the obligation is waived from him because of his inability?

The answer is that the Prophet, peace and blessings be upon him, affirmed the woman when she said: